Manifesting Spirits is an exploration of contemporary trance and physical mediumship at a private spiritualist home-circle called the Bristol Spirit Lodge. Located in a garden on the outskirts of Bristol, the Lodge is a wooden shed specially constructed for the purposes of mediumship development and spirit communication. Through a combination of ethnographic observations in seances - including his own experiences of mediumship development - and interviews with spirits and their mediums, Hunter delves into a sub-urban world of trance states, ectoplasm, spirit lights and discarnate entities. Issues relating to altered states of consciousness, personhood, performance and the efficacy of ritual are examined in order to make sense of the processes by which spirits become manifest in social reality. A large part of Manifesting Spirits is given over to a broader discussion of anthropology's evolving attitudes toward the 'paranormal' as a component of the 'life-worlds' of many people across the globe, and argues for the development of a non-reductive anthropological approach to the paranormal, and mediumship in particular. This emerging framework - referred to as 'ontological flooding' does not attempt to explain away the existence of spirits in terms of functional, cognitive or pathological theories (as most mainstream theorists tend to do), but rather embraces a processual perspective that emphasises complexity and multiple interconnected processes underlying spirit possession performances and experiences.

Fewer subjects have generated intense debate in Christian thought and practice than sacraments. A reductionist view of the term "sacrament" often causes this debate and engenders tension between the so-called "sacramental" and "non-sacramental" churches largely based on whether one views the Water Baptism and the Lord's Supper as ordinances or as sacraments (means of encountering God). Drawing from the theological view that Christ is the primordial sacrament of the encounter with God, this book posits that all believers are sacraments of an encounter with God. This claim has ecumenical import. Conversion, Baptism, the Lord's Supper, the Empowerment, Gifts, and Fruit of the Spirit, Worship, Testimonies of Triumphs or Sufferings, Eschatological Hope, etc., enable believers to manifest the Spirit. Pentecost inaugurated all believers as both macrocosmic and microcosmic sacrament(s). The notion of sacramentality of believers intersects with the theological triad of Orthodoxy, Orthopraxy, and Orthopathy.

Manifesting Spirits is an ethnographic study of a contemporary trance mediumship development circle in suburban Bristol. The book has a particular emphasis on the ways in which extraordinary experiences had in séances lead to expanded notions of self and consciousness for both mediums and sitters, and the processes by which spirits are manifested in séance situations. Overall, the book makes strides toward the development of a nonreductive anthropology of the paranormal that embraces complexity and pushes beyond established models.

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In the medieval period before Science had made its stamp on the world there were many practitioners of magic. Ceremonial Magic pre-Lodge magic variation, was considered the most powerful of all magic at that time, practiced from complex 'how to' manuals called grimoires. The grimoires were often annonymous or credited to unbelievable authorship such as King Solomon from the bible. Often people have attempted to trace the grimoire practices to earlier times to understand the mindset of the practitioners but there is no real clear origin that can be established which makes it near impossible. This book takes a unique look at visible appearance in the grimoires; drawing key qoutes and formulating them from the grimoires themselves in to the view of the Grimoire writers. What methods are there to make a spirit appear? Are they visions? Can a spirit become solid? These questions are discussed inside, by one of the current occult personalities pro visible and physical manifestation: Tolka Scrolls.

This book studies the phenomemon of spirit possession in the Spiritual Baptist Faith and Orisha Work of the West Indies, examining the similarities and interactions between the different religions of differing populations.

Are God, angels, and demons really invisible? Or can the spirits be seen with human eyes, through the lens of Church Ethics? The gift of discerning of spirits is indispensible to the study of church ethics. Ignatius of Loyola, founder of the Society of Jesus (Jesuits), wrote two sets of Rules for Discerning of Spirits in his Spiritual Exercises in the early 1500s. He taught how the church can receive from God the gift to see otherwise invisible angels, demons, and the Holy Spirit. Ignatius' views were influenced by John Cassian, Jacobus de Voragine, Ludolph of Saxony, and Thomas a Kempis. Ignatius' Rules are exegeted in dialogue with contemporary scholars Karl Rahner, Hugo Rahner, Piet Penning de Vries, Jules Toner, and Timothy Gallagher, and applied to one study of ecclesial ethics in the narrative theology of Samuel Wells. A four-step Ignatian "pneumato-ethical method" is developed, which any analyst can follow to see the spirits, by consolation/desolation, consent, manifestation, and pneumato-ethics. This method revolutionizes how we study ecclesiology, soteriology, missiology/world religions, liturgy, worship, Eucharist, hermeneutics, homiletics, pastoral counseling, church history, and politics. The spirits are not invisible at all. They can be clearly discerned through the lens of ecclesial ethics.